Dist. 12, Part 1, Art. 3, Q. 3
Book IV: On the Sacraments · Distinction 12
Quaestio III. Quid significent partes hostiae fractae.
Tertio quaeritur, quid significent partes; et earum significatio his versibus continetur:
Hostia dividitur in partes: tincta beatos Plene, sicca notat vivos, servata sepultos.
1. Obiicitur primo contra significationem divisionis: quia in corpore Christi mystico non est divisio, sed unio7: ergo si Sacramentum est verum signum, in Sacramento divisio fieri non debet; aut si fit, falsum significat.
2. Item, videtur, quod sufficeret in duas tantum partes dividere, quia Ecclesia sufficienter dividitur in vivos et mortuos. Si dicas, quod mortui sunt in duplici differentia, quia quidam in purgatorio, quidam in paradiso: hoc non solvit, quia Beati non indigent sacrificio: ergo non debent in nostro sacrificio significari.
3. Item, videtur, quod in plures partes; quia vivi sunt in multiplici differentia. Quidam enim sunt activi, quidam contemplativi; quidam praelati, quidam subditi; quidam sunt boni, quidam mali; sed si debent significari vivi, sicut mortui: ergo multo plures debent esse partes. Si dicas, quod mali non debent8: contra: Christus pro omnibus se obtulit in cruce; sed haec oblatio est rememoratio illius: ergo etc.
4. Item, obiicitur contra hoc quod dicitur, quod pars intincta significat Beatos. Sed contra: calix significat passionem9: ergo nullo modo congruit ad significandum Beatos.
5. Item, dicitur, quod pars comesta significat ambulantes super terram10. Sed contra: illa pars comesta incorporatur; sed ambulantes minime possunt incorporari: ergo per illam non debent significari.
6. Item, dicitur, quod pars servata significat mortuos. Contra: pauci, aut nulli reservant: ergo nulli perficiunt Sacramentum.
Conclusio. Fractio significat passionem Christi, partes fractae vero partes corporis mystici.
Respondeo: Dicendum, quod, sicut dicit Magister1d in littera, ipsa fractio significat passionem, sed partes fractae significant partes corporis mystici: et quia in corpore mystico sunt in triplici differentia — quidam enim regnant in paradiso, quidam securi exspectant in sepulcro, quidam autem pugnant in merito: — ideo tantum tres partes fiunt in hoc Sacramento.
1. Ad illud ergo quod obiicitur primo, quod falsa est divisio; dicendum, quod non est, immo significat divisionem, quae fuit in passione.
2. Ad illud quod obiicitur, quod deberent esse tantum duae partes; patet responsio; quia mortui sunt in duplici differentia, unde duae partes sunt ad significandum illos. — Ad illud quod obiicitur, quod non deberet esse pro Beatis; dicendum, quod hoc sacrificium non tantum offertur in expiationem, sed etiam in gratiarum actionem2d; et ideo pro miseris et Beatis.
3. Ad illud quod obiicitur, quod vivi sunt in multiplici differentia, sicut mortui; dicendum, quod non sunt in tanta differentia, quia omnes vivi indigent sacrificio expiante a culpa, quidam autem mortui liberante a poena, alii solum laudis memoria. — Ad illud quod obiicitur de malis, dicendum secundum Augustinum3d, quod sacrificium corporis Christi solum pro his offerri debet, qui sunt de corpore Christi. Nec valet, quod Christus pro omnibus est oblatus, quia hic non significantur omnes, pro quibus est oblatus, sed tantum illi qui sunt de corpore mystico.
4. Ad illud, quod calix significat passionem; dicendum quod alia proprietas est, scilicet facilis sumtionis, per quam Beati significantur, qui sine aliqua retardatione degustant.
5. Ad illud quod obiicitur, quod comestio dicit incorporationem; dicendum, quod non tantum incorporationem dicit, sed etiam deperditi restaurationem, et per hoc significat ambulantes.
6. Ad ultimum dicendum, quod modo non reservatur propter periculum4d; nihilominus tamen in divisione trimembri triplex status membrorum Christi significatur, et reservatio partium solum ad evidentiam est5d.
Scholion in articulum (q. 1–3) cum Quaestione I huius articuli editur. — The scholion on this article (covering questions 1–3) is rendered with Question I of this article.
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Question III. What the parts of the broken host signify.
Thirdly it is asked what the parts signify; and their signification is contained in these verses:
The host is divided into parts: the moistened [part] marks the blessed Fully, the dry [part] the living, the reserved [part] the buried.
1. It is objected first against the signification of the division: because in the mystical body of Christ there is no division, but union7: therefore if the Sacrament is a true sign, in the Sacrament no division ought to be made; or if it is made, it signifies something false.
2. Likewise, it seems that it would suffice to divide into only two parts, because the Church is sufficiently divided into the living and the dead. If you say that the dead are in a twofold distinction, because some are in purgatory, some in paradise: this does not solve [the difficulty], because the blessed do not need a sacrifice: therefore they ought not to be signified in our sacrifice.
3. Likewise, it seems [that the division should be] into several parts; because the living are in a manifold distinction. For some are active, some contemplative; some prelates, some subjects; some are good, some evil; but if the living ought to be signified, just as the dead: therefore there ought to be many more parts. If you say that the evil ought not [to be signified]8: on the contrary: Christ offered himself for all on the cross; but this oblation is a memorial of that one: therefore etc.
4. Likewise, it is objected against this which is said, that the moistened part signifies the blessed. But on the contrary: the chalice signifies the passion9: therefore in no way is it fitting for signifying the blessed.
5. Likewise, it is said that the eaten part signifies those walking upon the earth10. But on the contrary: that eaten part is incorporated; but those walking can by no means be incorporated: therefore they ought not to be signified by it.
6. Likewise, it is said that the reserved part signifies the dead. On the contrary: few, or none, reserve [it]: therefore none complete the Sacrament.
Conclusion. The fraction signifies the passion of Christ, but the broken parts the parts of the mystical body.
I respond: It must be said that, as the Master1d says in the text, the fraction itself signifies the passion, but the broken parts signify the parts of the mystical body: and because in the mystical body they are in a threefold distinction — for some reign in paradise, some securely await in the tomb, some however fight in [the state of] merit: — therefore only three parts are made in this Sacrament.
1. To the objection therefore made first, that the division is false; it must be said that it is not, but rather it signifies the division which took place in the passion.
2. To the objection that there ought to be only two parts; the response is clear; because the dead are in a twofold distinction, hence there are two parts for signifying them. — To the objection that there ought not to be [a part] for the blessed; it must be said that this sacrifice is offered not only in expiation, but also in thanksgiving2d; and therefore for the wretched and for the blessed.
3. To the objection that the living are in a manifold distinction, just as the dead; it must be said that they are not in so great a distinction, because all the living need the sacrifice expiating from guilt, but some of the dead [need it] freeing from punishment, others only [for] the memory of praise. — To the objection concerning the evil, it must be said, according to Augustine3d, that the sacrifice of the body of Christ ought to be offered only for those who are of the body of Christ. Nor does it avail that Christ was offered for all, because here are not signified all for whom he was offered, but only those who are of the mystical body.
4. To the objection that the chalice signifies the passion; it must be said that there is another property, namely that of easy reception, by which the blessed are signified, who taste without any delay.
5. To the objection that eating bespeaks incorporation; it must be said that it bespeaks not only incorporation, but also the restoration of what was lost, and by this it signifies those walking [upon the earth].
6. To the last [objection] it must be said that nowadays it is not reserved on account of the danger4d; nevertheless in the threefold division the threefold state of the members of Christ is signified, and the reservation of the parts is only for [the sake of] making this evident5d.
The scholion on this article (covering questions 1–3) is rendered with Question I of this article. — Scholion in articulum (q. 1–3) cum Quaestione I huius articuli editur.
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- 7Vide supra d. 8. p. II. a. 2. q. 1. ad 1. et 5.See above, d. 8, p. II, a. 2, q. 1, ad 1 and 5.
- 8Vat. supplet significari.The Vatican [edition] supplies signified.
- 9Matth. 20, 22: Potestis bibere calicem etc., et 26, 39: Transeat a me calix iste.Matthew 20:22: Are you able to drink the chalice etc., and 26:39: Let this chalice pass from me.
- 10Secundum Sergium Papam, hic in lit. Magistri, c. 4, allegatum, qui etiam exhibet significationem in seq. arg. adductam. Cfr. etiam Hugo a S. Vict., II. de Sacram. p. VIII. c. 9. seq. et Innocent. III, VI. de Sacro Altaris mysterio, c. 3.According to Pope Sergius, here alleged in the text of the Master, c. 4, who also presents the signification adduced in the following argument. Cf. also Hugh of St. Victor, On the Sacraments II, p. VIII, c. 9 ff., and Innocent III, On the Sacred Mystery of the Altar VI, c. 3.
- 1dHic c. 2. — Edd. pro partes fractae substituunt partes istae et post corporis supplent Christi.Here c. 2. — The editions substitute these parts for the broken parts, and after of the body supply of Christ.
- 2dVide infra lit. Magistri, d. XLV. c. 2. verba Augustini.See below, in the text of the Master, d. XLV, c. 2, the words of Augustine.
- 3dLibr. I. de Anima et eius origine c. 9. n. 10. Verba vide infra p. II. a. 4. q. 2. fundam. 1.Book I On the Soul and its Origin, c. 9, n. 10. See the words below, p. II, a. 4, q. 2, fundamentum 1.
- 4dIn cod. bb secunda manus notavit: Olim reservabatur usque ad gratiarum actionem, scil. ad collectas ultimas; sed postea multae factae sunt negligentiae circa partem reservatam, quia quidam ponebant librum desuper: ideo modo sumitur cum aliis.In codex bb a second hand noted: Formerly it was reserved up to the thanksgiving, namely to the final collects; but afterward many negligences came about concerning the reserved part, because some would set a book on top of it: therefore nowadays it is taken with the others.
- 5dVide scholion ad 1. huius articuli quaest.See the scholion to the 1st question of this article. ---